Waking Up Screaming (28 page)

According to Mwanu, the gray city and the hybrid creatures were no more, having been annihilated by the warlike N'bangus many years ago. This tribe, after destroying most of the edifices and killing the live beings, had carried off the stuffed goddess which had been the object of their quest; the white ape-goddess which the strange beings worshipped, and which was held by Congo tradition to be the form of one who had reigned as a princess among these beings. Just what the white apelike creatures could have been, Mwanu had no idea, but he thought they weitems as of possible significancere the builders of the ruined city. Jermyn could form no conjecture, but by close questioning obtained a very picturesque legend of the stuffed goddess.

The ape-princess, it was said, became the consort of a great white god who had come out of the West. For a long time they had reigned over the city together, but when they had a son all three went away. Later the god and princess had returned, and upon the death of the princess her divine husband had mummified the body and enshrined it in a vast house of stone, where it was worshipped. Then he departed alone. The legend here seemed to present three variants. According to one story nothing further happened save that the stuffed goddess became a symbol of supremacy for whatever tribe might possess it. It was for this reason that the N'bangus carried it off. A second story told of a god's return and death at the feet of his enshrined wife. A third told of the return of the son, grown to manhood—or apehood or godhood, as the case might be— yet unconscious of his identity. Surely the imaginative blacks had made the most of whatever events might lie behind the extravagant legendry.

Of the reality of the jungle city described by old Sir Wade,
Arthur Jermyn had no further doubt; and was hardly astonished when early in 1912 he came upon what was left of it. Its size must have been exaggerated, yet the stones lying about proved that it was no mere Negro village. Unfortunately no carvings could be found, and the small size of the expedition prevented operations toward clearing the one visible passageway that seemed to lead down into the system of vaults which Sir Wade had mentioned. The white apes and the stuffed goddess were discussed with all the native chiefs of the region, but it remained for a European to improve on the data offered by old Mwanu. M. Verhaeren, Belgian agent at a trading-post on the Congo, believed that he could not only locate but obtain the stuffed goddess, of which he had vaguely heard; since the once mighty N'bangus were now the submissive servants of King Albert's government, and with but little persuasion could be induced to part with the gruesome deity they had carried off. When Jermyn sailed for England, therefore, it was with the exultant probability that he would within a few months receive a priceless ethnological relic confirming the wildest of his great-great-great-grandfather's narratives—that is, the wildest which he had ever heard. Countrymen near Jermyn House had perhaps heard wilder tales handed down from ancestors who had listened to Sir Wade around the tables of the Knight's Head.

Arthur Jermyn waited very patiently for the expected box from M. Verhaeren, meanwhile studying with increased diligence the manuscripts left by his mad ancestor. He began to feel closely akin to Sir Wade, and to seek relics of the latter's personal life in England as well as of his African exploits. Oral accounts of the mysterious and secluded wife had been numerous, but no tangible relic of her stay at Jermyn House remained. Jermyn wondered what circumstance had prompted or permitted such an effacement, and decided that the husband's insanity was the prime cause. His great-great-great-grandmother, he recalled, was said to have been the daughter of a Portuguese trader in Africa. No doubt her practical heritage and superficial knowledge of the Dark Continent had caused her to flout Sir Wade's tales of the interior, a thing
which such a man would not be likely to forgive. She had died in Africa, perhaps dragged thither by a husband determined to prove what he had told. But as Jermyn indulged in these reflections he could not but smile at their futility, a century and a half after the death of both his strange progenitors.

In June, 1913, a letter arrived from M. Verhaeren, telling of the finding of the stuffed goddess. It was, the Belgian averred, a most extraordinary object; an object quite beyond the power of a layman to classify. Whether it was human or simian only a scientist could determine, and the process of determination would be greatly hampered by its imperfect condition. Time and the Congo climate are not kind to mummies; especially when their preparation is as amateurish as seemed to be the case here. Around the creature's neck had been found a golden chain bearing an empty locket on which were armorial designs; no doubt some hapless traveller's keepsake, taken by the N'bangus and hung upon the goddess as a charm. In commenting on the contour of the mummy's face, M. Verhaeren suggested a whimsical comparison; or rather, expressed a humorous wonder just how it would strike his correspondent, but was too much interested scientifically to waste many words in levity. The stuffed goddess, he wrote, would arrive duly packed about a month after receipt of the letter.

The boxed object was delivered at Jermyn House on the afternoon of August 3, 1913, being conveyed immediately to the large chamber which housed the collection of African specimens as arranged by Sir Robert and Arthur. What ensued can best be gathered from the tales of servants and from things and papers later examined. Of the various tales that of aged Soames, the family butler, is most ample and coherent. According to this trustworthy man, Sir Arthur Jermyn dismissed everyone from the room before opening the box, though the instant sound of hammer and chisel showed that he did not delay the operation. Nothing was heard for some time; just how long Soames cannot exactly estimate; but it was certainly less than a quarter of an hour later that the horrible scream, undoubtedly in Jermyn's voice, was heard. Immediately afterward Jermyn emerged from the room, rushing
frantically toward the front of the house as if pursued by some hideous enemy. The expression on his face, a face ghastly enough in repose, was beyond description. When near the front door he seemed to think of something, and turned back in his flight, finally disappearing down the stairs to the cellar. The servants were utterly dumbfounded, and watched at the head of the stairs, but their master did not return. A smell of oil was all that came up from the regions below. After dark a rattling was heard at the door leading from the cellar into the courtyard; and a stable-boy saw Arthur Jermyn, glistening from head to foot with oil and redolent of that fluid, steal furtively out and vanish on the black moor surrounding the house. Then, in an exaltation of supreme horror, everyone saw the end. A spark appeared on the moor, a flame arose, and a pillar of human fire reached to the heavens. The house of Jermyn no longer existed.

The reason why Arthur Jermyn's charred fragments were not collected and buried lies in what was found afterward, principally the thing in the box. The stuffed goddess was a nauseous sight, withered and eaten away, but it was clearly a mummified white ape of some unknown species, less hairy than any recorded variety, and infinitely nearer mankind— quite shockingly so. Detailed description would be rather unpleasant, but two salient particulars must be told, for they fit in revoltingly with certain notes of Sir Wade Jermyn's African expeditions and with the Congolese legends of the white god and the ape-princess. The two particulars in question are these: the arms on the golden locket about the creature's neck were the Jermyn arms, and the jocose suggestion of M. Verhaeren about certain resemblance as connected with the shrivelled face applied with vivid, ghastly, and unnatural horror to none other than the sensitive Arthur Jermyn, great-great-great-grandson of Sir Wade Jermyn and an unknown wife. Members of the Royal Anthropological Institute burned the thing and threw the locket into a well, and some of them do not admit that Arthur Jermyn ever existed.

S
OMEWHERE, TO WHAT
remote and fearsome region I know not, Denys Barry has gone. I was with him the last night he lived among men, and heard his screams when the thing came to him; but all the peasants and police in County Meath could never find him, or the others, though they searched long and far. And now I shudder when I hear the frogs piping in swamps, or see the moon in lonely places.

I had known Denys Barry well in America, where he had grown rich, and had congratulated him when he bought back the old castle by the bog at sleepy Kilderry. It was from Kilderry that his father had come, and it was there that he wished to enjoy his wealth among ancestral scenes. Men of his blood had once ruled over Kilderry and built and dwelt in the castle, but those days were very remote, so that for generations the castle had been empty and decaying. After he went to Ireland Barry wrote me often, and told me how under his care the gray castle was rising tower by tower to its ancient splendor, how the ivy was climbing slowly over the restored walls as it had climbed so many centuries ago, and how the peasants blessed him for bringing back the old days with his gold from over the sea. But in time there came troubles, and the peasants ceased to bless him, and fled away instead as from a doom. And then he sent a letter and asked me to visit him, for he was lonely in the castle with no one to speak to save the new servants and laborers he had brought from the North.

The bog was the cause of all these troubles, as Barry told me the night I came to the castle. I had reached Kilderry in the summer sunset, as the gold of the sky lighted the green of
the hills and groves and the blue of the bog, where on a far islet a strange olden ruin glistened spectrally. That sunset was very beautiful, but the peasants at Ballylough had warned me against it and said that Kilderry had become accursed, so that I almost shuddered to see the high turrets of the castle gilded with fire. Barry's motor had met me at the Ballylough station, for Kilderry is off the railway. The villagers had shunned the car and the driver from the North, but had whispered to me with pale faces when they saw I was going to Kilderry. And that night, after our reunion, Barry told me why.

The peasants had gone from Kilderry because Denys Barry was to drain the great bog. For all his love of Ireland, America had not left him untouched, and he hated the beautiful wasted space where peat might be cut and land opened up. The legends and superstitions of Kilderry did not move him, and he laughed when the peasants first refused to help, and then cursed him and went away to Ballylough with their few belongings as they saw his determination. In their place he sent for laborers from the North, and when the servants left he replaced them likewise. But it was lonely among strangers, so Barry had asked me to come.

When I heard the fears which had driven the people from Kilderry I laughed as loudly as my friend had laughed, for these fears were of the vaguest, wildest, and most absurd character. They had to do with some preposterous legend of the bog, and a grim guardian spirit that dwelt in the strange olden ruin on the far islet I had seen in the sunset. There were tales of dancing lights in the dark of the moon, and of chill winds when the night was warm; of wraiths in white hovering over the waters, and of an imagined city of stone deep down below the swampy surface. But foremost among the weird fancies, and alone in its absolute unanimity, was that of the curse awaiting him who should dare to touch or drain the vast reddish morass. There were secrets, said the peasants, which must not be uncovered; secrets that had lain hidden since the plague came to the children of Partholan in the fabulous years beyond history. In the
Book Of Invaders
it is told that these sons of the Greeks were all buried at Tallaght, but old
men in Kilderry said that one city was overlooked save by its patron moon-goddess; so that only the wooded hills buried it when the men of Nemed swept down from Scythia in their thirty ships.

Such were the idle tales which had made the villagers leave Kilderry, and when I heard them I did not wonder that Denys Barry had refused to listen. He had, however, a great interest in antiquities, and proposed to explore the bog thoroughly when it was drained. The white ruins on the islet he had often visited, but though their age was plainly great, and their contour very little like that of most ruins in Ireland, they were too dilapidated to tell the days of their glory. Now the work of drainage was ready to begin, and the laborers from the North were soon to strip the forbidden bog of its green moss and red heather, and kill the tiny shell-paved streamlets and quiet blue pools fringed with rushes.

After Barry had told me these things I was very drowsy, for the travels of the day had been wearying and my host had talked late into the night. A man-servant showed me to my room, which was in a remote tower overlooking the village, and the plain at the edge of the bog, and the bog itself; so that I could see from my windows in the moonlight the silent roofs from which the peasants had fled and which now sheltered the laborers from the North, and too, the parish church with its antique spire, and far out across the brooding bog the remote olden ruin on the islet gleaming white and spectral. Just as I dropped to sleep I fancied I heard faint sounds from the distance; sounds that were wild and half musical, and stirred me with a weird excitement which colored my dreams. But when I awaked next morning I felt it had all been a dream, for the visions I had seen were more wonderful than any sound of wild pipes in the night. Influenced by the legends that Barry had related, my mind had in slumber hovered around a stately city in a green valley, where marble streets and statues, villas and temples, carvings and inscriptions, all spoke in certain tones the glory that was Greece. When I told this dream to Barry we had both laughed; but I laughed the louder, because he was perplexed about his laborers from the
North. For the sixth time they had all overslept, waking very slowly and dazedly, and acting as if they had not rested, although they were known to have gone early to bed the night before.

That morning and afternoon I wandered alone through the sun-gilded village and talked now and then with idle laborers, for Barry was busy with the final plans for beginning his work of drainage. The laborers were not as happy as they might have been, for most of them seemed uneasy over some dream which they had had, yet which they tried in vain to remember. I told them of my dream, but they were not interested till I spoke of the weird sounds I thought I had heard. Then they looked oddly at me, and said that they seemed to remember weird sounds, too.